Valley to valley, here in British Columbia, as the original people of these lands, we are tmíxw because we are intertwined and interconnected much like the river systems and waterways, like the trees that have sustained our ancestors since time beyond memory. One day our voices, our breath, our dust will become tmíxw too. Still here, yet with a changed form. What endures are the vibrations of ancestors all across Indigenous land. Ancient burials on mountain sides, ancient villages, walking trails, and the awakened pulse of ancestral spirits. To have the gift and the burden of connection to the ancestors is to carry the sacred knowledge and discipline of ancestral teachings. As human beings, as ƛ’úʔ sqáyx, as xwelmexw, as the original people. Our awareness of the ancestral village sites and sentient beings reminds us to stand deeply embedded within and empowered by our culture.

  Witnesses. We are the ones who must not falter. True love and integrity must come first. Reweave the universe. It is time; it is time for the gatherers to arrive, for harvest. For the singers to sing the songs of transformation. For the storytellers to tell the stories of resurgence. It is time to reweave the universe, to weave ourselves anew. Convey stories, manifest dreams, weave hearts, families, spirits back together.

  1 Linda Tuhiwai Smith, Decolonizing Methodologies: Research and Indigenous Peoples, 2nd ed. (London: Zed Books, 2012), ix.

  2 Jeannette Christine Armstrong, “Constructing Indigeneity: Syilx Okanagan Oraliture and tmixwcentrism ” (PhD diss., Greifswald Universitätsbibliothek, 2010), 159.

  3 Armstrong, “Constructing Indigeneity"

  Offering

  on this page I place berries

  round like the belly

  of our human mother and earth mother.

  round like the lodge, like the womb that carried and birthed us

  round like the cycle of our existence

  from spirit to birth and infancy into childhood,

  puberty, adolescence, adulthood, Elderhood,

  returning full circle back to the spirit.

  on this page I place

  the rooted ones who weave us to the land,

  the ones that nourish all beings

  with lifeblood flowing in their veins.

  on this page I place the most sacred finned swimmers & winged ones

  those who honour the water and those who honour the sky

  with their existence. they each give their lives to nourish us all.

  on this page I place the four-legged ones: deer, moose, elk.

  those that offer their bodies

  to nourish the bellies of our ancestors and us.

  on this page I place water

  that nourishes all things.

  our revered children and Elders, us.

  our beloved rooted ones, berries, plants, and mlámn,

  those with four legs, those with two legs, the finned swimmers, and those with wings.

  the water that has been our place to pray, our place to play and our place to bathe.

  since the beginning of remembered time,

  since before the time the first human came to be.

  since the time the first human walked this earth

  speaking fluently as Loved Ones.

  with all living things.

  spíləm

  this humble offering to the ancestors,

  the good Grandmothers and good Grandfathers.

  it is a prayer for well-being, for sustenance, for endurance to carry on.

  grateful.

  on this page, I offer

  simple words. narratives.

  spíləm.

  placed together as lived memories.

  reflections, meditations, fragments,

  too many puzzles,

  trying to find a way back to being whole.

  pieces of the original weavings

  leading to a better tomorrow.

  not trying to return to an idealized pre-colonial life,

  finding balance, amidst the gifts and trials.

  on this page I offer

  prayers, fears, rage, courage, love

  moments of joy and tears like the falling

  of many-faceted raindrops

  striving to see every shimmering light.

  on this page I offer

  remembered teachings

  spoken not by me but by my Elders

  some when I was small, some when I was tall

  some while healing from the most shattered stages of grief

  some when I was confused about which path to follow, step by step.

  she braids a story.

  yes, she does, she weaves a story.

  pulls together strands,

  woven words. some bring us round and round,

  back to the beginning again.

  she pulls out the rot. pulls out the breakage.

  removes the decay

  sorting. rearranging. composting

  hunts, gathers for pieces to remind us, every day,

  what it feels like to be whole.

  we are the ones.

  our children are the ones.

  our grandchildren are the ones

  our ancestors prayed for. persevered for.

  pause now,

  have patience

  within the silence

  the full, aching silence

  with heart mind body spirit

  hear the words of our Elders.

  patient, the way we were taught.

  wait to hear their breath embodied

  within the breath of our children as they play.

  Acknowledgements

  My heartfelt gratitude to:

  My entire family, my Elders, and my Loved Ones.

  Kwuwscémxw and special acknowledgements to Sharon and David Antoine, Marty Aspinall, Deanna Francis, Xiquelum Gene Harry, Scotty and Carol Holmes, Mandy Jimmie, Helen and Herb Joe, Siyámíya Diana Kay, Mary and Ed Louie, Naxaxalhts’i Dr. Sonny McHalsie, Brian and Kowaintco Michel, Garry Thomas Morse, Alayna Munce, Isaac Murdoch, Ray Natraoro, uncle and Grand Chief Kat and Nancy Pennier, Chief Mark Point, The Honourable Dr. Steven and Dr. Gwen Point, Gail Point, Thet-simiya Wendy Ritchie, Swóz Delia Shuter, Nelson Stewart Jr., and Saylesh Wesley, as well as HighWater Press.

  MFA Graduate Supervisor, Keith Maillard and PhD Supervisory Committee: Dr. Jeannette Armstrong, Dr. Bill Cohen, Dr. Allison Hargreaves, and the late Dr. Greg Younging.

  Kwukwscémxw for the courage, Auntie Maria Campbell.

  Glossary

  Indigenous Peoples and Languages

  The Nations, peoples, and languages in this glossary are only those mentioned in this book. There are many, many others, both in British Columbia and across what is now Canada.

  Anishinaabe people who speak Anishinaabemowin; traditional homelands include and radiate out from the Great Lakes region

  Athapaskan people also known as Athabaskan or Dene; traditional homelands in the northern regions of BC and Canada

  Dakelh the People Who Travel Upon Water;also known as Nak’azdli or Carrier

  Danezāgé' Kaska or Kaska Dene

  Dene-Zaa Peace River region of BC

  Diiʔdiitidq Ditidaht

  Éy7á7juuthem Comox

  Gitxsanimx language spoken by the Gitxsan

  Haíłzaqv Heilsuk

  Halq’eméylem language spoken in the Fraser Valley spoken by the People of the River

  Həńq’əmińəm’ spoken on the coastal mainland closer to the mouth of the Fraser River and by the Xwməθkwəy’əm

  Hul’q’umi’num language spoken by Coast Salish people on Vancouver Island

  Ktunaxa Kutenai

  Kwakwaka’wakw the people who speak Kwak’wala

  Lílwat Lílwat Nation, Interior Salish; part ofthe Sáemc Nations

  Łingít Tlinqit

  Lummi Coast Salish people

  Métis a very specific and distinct group ofpeople who can trace their lineage to the intermarriages between Indigenous women and the original fur traders atthe time of con­tact

  Michif Métis language

  Nedu’ten language spoken byLake Babine Nation

  Nisga’a Nisga’a

  Nłeʔkepmx previously known as Thompson River Salish people

  Nłeʔkepmxcín language spoken by the Nłeʔkepmx

  Nsyílxcn language spoken by the Syílx people

  Nuučaańuł Nuu-chah-nulth

  Nuxalkmc Nuxalk

  Quw’utsun Cowichan

  Scéxmx “People of the Creeks”; Nłeʔkepmx ofthe Nicola Valley

  Scéxmxuyxw territory of the People of the Creeks

  Secwepemctsín language spoken by the Secwepmx

  Secwepmx Secwepmc

  SenćoŦen Language of the Saanich people

  Sgüüs Klemtu

  She shashishalhem language spoken by the Sechelt

  Skwxwú7mesh sníchim language spoken by the Squamish Nation

  Skwxwú7mesh Úxwumixw Squamish Nation (“village”)

  Sƛ’aƛ’imx / Stáimcets Lillooet Nation, language, and people

  Salgyax Tsimshian

  Sáemc The Sáemc Nations inhabit the territories throughout Lillooet, Pemberton, Bridge River, Mount Currie, British Columbia.

  Stó:lō People of the River

  Sts’ailes Chehalis

  Syílx Okanagan Interior Salish people

  Tāłtān Tahltan

  Tla’amin formerly Sliammon

  Tse’khene formerly Sekani

  Tsilhqot’in People of the River(formerly Chilcotin)

  Tsleil-Waututh People of the Inlet (Burrard Inlet)

  Tutchone Northern Tutchone

  WetalhWetalh

  Wit’suwit’en Wet’suwet’en

  Wuikinuxv Oweekeeno – Rivers Inlet, formerly Oweekeeno Nation

  Xa'’islaala Haisla

  Xaaydaa Kil Haida

  Xwməθkwəy’əm Musqueam; people who speak Həńq’əmińəm

  Halq’eméylem Words and Phrases

  Chiyo:m Cheam, a community in Stó:lō temexw

  ísalaʔ two

  Lhílhequay Mount Cheam

  nec’e one

  Sema:th Lake Sumas Lake

  s’ólh témexw our land, our world

  Sqew’qeyl Skowkale, a community in Stó:lō temexw

  sqwélqwel remembered stories

  Sts’iyó ye smesti’yexw slhá:li Twin-Spirited woman

  Stó:lō temexw traditional territory of the People of the River

  temexw land

  tomiyeqw “great-great-great-great grandparents and great-great-great-great grandchildren”

  xwelmexw people of the s’ólh témexw

  Nsyílxcn Words and Phrases

  kwílstn sweatlodge

  kwulencuten Creator, Great Spirit

  merímstn medicine

  síya saskatoon berries

  sn’ix’wam Medicine Dance, winter dance

  Spaxomin Upper Nicola Indian Reserve and place name

  spíƛ’m bitterroot

  temxulaxw land

  Nłeʔkepmxcín Words and Phrases

  éłt cold

  ewéteʔ wild celery

  cəceʔ younger sister

  əlále black huckleberries

  əłetkwu “Coldwater” place name

  uwenétmx sasquatch

  éceʔ Labrador tea, also called “Indian tea,” trapper’s tea, and swamp tea

  keʔłés three

  kwátłp cedar

  wməm’iʔmeʔ little, small

  kwuwscémxw thank you

  kz̓éʔ grandmother

  łəʔpnteʔ oyster mushrooms

  łwəpn bitterroot

  ƛ’úʔ sqáyx the original people

  ƛ’úʔ sqáyxcín language of the original people

  mlámn medicine

  mús four

  ná ʔeswəzcín I love you with all my heart

  nkéxw bitter pudding­—traditional dessert

  Nwéyc “Nooaitch” place name

  péłuskwu lake

  p’éseʔ hummingbird

  péłec a wake or memorial honouring a deceased Loved One

  péyeʔ one

  əéłe frog

  w’əm fart

  qále digging stick

  qwənqwént pitiful

  qwuʔ water

  scáqwm saskatoon berries

  scmém’iʔt children

  Séwtaʔ/Shuta family name (anglicized as Shuter)

  séyeʔ two

  seytknmx the people

  səxwsúxw grizzly bear

  Shulus (sulús) anglicized place name

  sínciʔ younger brother

  skíxzeʔ mother

  sepéłp wild rose bush

  swóz term for aunt or grand-aunt

  smíycuy deer meat

  snúk’we friends

  spápzeʔ grandfather

  sén Indian hemp or dogbane

  spéʔec bear

  spíləm remembered stories, moccasin telegraph, or news

  Sptétkw “Springs” place name

  sptékwł stories from the time of talking animals

  spzúz’uʔ birds

  sqáyxw man

  sqyéytn salmon

  sxex stone

  sxéxex little rocks

  Sxéxex “Little Rocks” place name (Shackan Indian Band)

  swúsm soap berries; the whipped ice cream made from soap berries

  synép coyote; also Coyote from sptékwł

  sʔéʔeʔ crow or crows

  sʔístkn winter home or pit house(used by Interior Salish peoples)

  tətúw wild potatoes, also known as western spring beauty

  tmíxw land (see also page 301)

  wík’ne ł súsəkwlíʔ “I see [jesus] [the Creator].” Note: I am not sure of the exact translationfor “súsəkwlíʔ” the Elders’ Meadowlark song. The “concept of jesus” would have been introduced through colonization and Indian Residential Schools, but the word existed before that. In my interpretation, I visualized the sacred holy spirit as alive in all things all across tmíxw.

  yémit pray

  yémxne someone is praying for someone or something

  yémxne e qwuʔ pray for the water

  yémxne e tmíxw pray for the land

  yéyeʔ grandmother

  yúxkn storage shed

  zəlkwúʔ chokecherries

  ʔímc grandchild

  ʔíec grandchildren

  Other Words and Phrases

  bakwam the original people (Kwak’wala language)

  mino bimaadiziwin the good life (Anishinaabemowin language)

  Mooshoom Grandfather (Cree and Michif languages)

  mush a porridge; word used among many Indian Residential School survivors across Canada for oatmeal

  temíxw land (Skwxwú7mesh sníchim)

  Index

  Adanac Trail, 261, 269–70

  addiction, 131, 149, 244, 263, 276, 287. See also alcohol

  alcohol, 15, 28–29, 71–72, 73, 76–77, 79, 106; and alcoholism, 87, 147, 263; production of, 87; and sobriety, 88, 89, 93, 263, 277

  Amy, 127

  Anishinaabe, 150, 314

  Armstrong, British Columbia, 138, 140

  Armstrong, Jeannette, “Constructing Indigeneity,” 301–2

  arnica, 117

  arrowleaf, 117

  Athapaskan, 78, 137, 151, 314

  bakwam (the original people, Kwak’wala language), 287, 320

  balsamroot, 117

  Baskin-Robbins, employment at, 69

  Batoche, Saskatchewan, 7, 47, 211, 251

  bears. See səxwsúxw; spéʔec

  beavers, 200

  bereavement. See sorrow

  berry-picking, 33–35, 37, 38, 62, 65, 131, 144, 238

  Big River, Saskatchewan, 3

  bluebirds, 19, 119

  bog laurel (swamp laurel), 64

  Boston Bar, 28, 144

  Brown, Michael, 28–32, 55, 62, 63, 71, 72, 94, 172, 173, 281

  Campbell, Colin, 112

  Campbell, Johnny, 4, 24, 45, 86, 112, 147, 171; drowning death of, 7–8, 47, 90, 129–30, 244

  Campbell, Maria, 112–13; Halfbreed, 146–47

  Canada Mortgage and Housing Corporation, 24, 220

  canoes, 154, 155–67; cedar, 146, 156, 158, 161, 165, 191, 210, 211, 291, 293, 295; cottonwood, 146

  canoe racing, 128–29, 146, 155–67, 187, 195–96, 211, 281, 293–96

  Carrot River, 6

  cedar. See kwátłp

  ewéteʔ (wild celery), 117, 208, 317

  cəceʔ (younger sister), 53–57, 59, 172, 317

  əlále (black huckleberries), 33–35, 36, 94, 208, 209, 210, 218, 317

  əłetkwu (Coldwater River), 137–38, 317

  ceremony, 97, 102, 107, 118, 120, 139, 146, 250, 281, 282, 287–89, 293, 302–3. See also prayer; sweatlodges

 

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